Ganges Mahāmudrā By Elder Yuan Yin (Lecture Fifteen)
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From https://book.bfnn.org/article/0383.htm

(I made the English translations with the help of ChatGPT from the Chinese original)

Footnotes were produced by ChatGPT and are not present in the original Chinese material.

 

English Translation (Paragraph 1):

Ganges Mahāmudrā

(Lecture Fifteen)


Yuanyin Laoren (Elder Yuanyin), Author


Lecture Fifteen


Original Text (Paragraph 1):

“恒河大手印


（第十五講）


元音老人 著


第十五講”


English Translation (Paragraph 2):

“‘The three essentials of view, meditation, and conduct form the core of the secret intent of the Buddhas of the three times, and stand at the summit of all vehicles; hence they are called the Mother of All Buddhas.’”


Original Text (Paragraph 2):

「見、定、行三要是三世佛之密意中心，一切乘之頂尖，故曰諸佛之母。」


English Translation (Paragraph 3):

We previously explained: “View” means to realize the one true dharmadhātu and the tathāgatagarbha mind that is dharma is fundamentally and originally so. It manifests innumerable pure and impure dharmas while fully encompassing the meaning of the fundamental equality of all dharmas. Only this “Doctrine of View” is the correct right view. “Meditation” is not dead meditation; it is a living meditation. Therefore, only an integration of emptiness and compassion is correct meditation. “Conduct” means not allowing yourself to be swayed internally by deluded thoughts, and not being moved externally by sense objects; letting the mind flow along like a river, naturally abiding, sustaining vivid wakefulness in empty quiescence. Only this is the correct conduct. These three essentials are the three key points. “The three essentials of view, meditation, and conduct form the core of the secret intent of the Buddhas of the three times.” The three times are the past, present, and future. The core secret intent of the Buddhas of the three times is one’s own nature of ultimate thusness, the wondrous mind of Nirvāṇa, the one true dharmadhātu, the wondrously radiant true mind, true suchness, the mind of the Tathāgata store, the ocean of great perfect awakening, thusness, bodhi, the Dharma-body, Buddha-nature, total retention, the great Buddha Crown, the host (i.e., the master within), the bottomless alms bowl, the stringless lute, the inexhaustible lamp, the rootless tree, the hair-blown sword, the unconditioned realm, the maṇi jewel, the lockless door, and even terms like the mud ox, wooden horse, the source of mind, the seal of mind, the mirror of mind, the moon of mind, the jewel of mind, and so forth. Although the names are countless, in meaning they are truly one. The word “secret” in “secret intent” indicates something signless and indescribable, inexpressible by words; it is not an intentional secrecy held back from others. Although it cannot be expressed, it is the core. This is precisely the “seal of one reality” in the Mahāyāna teaching, used to determine whether a teaching is Mahāyāna. If one diverges from this principle and cannot expound it, then it is not Mahāyāna.


Original Text (Paragraph 3):

“我們前面講過：「見」者，了知一真法界、法爾如來藏心，無量顯現染淨諸法，具足法爾平等性義。「見宗」才是正知見。「定」者，不是死定，而是活定。故空悲雙融方為正定。「行」者，內不隨妄念遷流，外不為境界所動，令心如河流，任運自然住，保任於惺惺寂寂。這才是正行。三要就是三個要點。「見、定、行三要，是三世佛之密意中心」，三世，就是過去世、現在世、未來世。三世佛之密意中心，就是自性真如、涅槃妙心、一真法界、妙明真心、真如實相、如來藏心、大圓覺海、如如、菩提、法身、佛性、總持、大佛頂、主人翁、無底缽、沒弦琴、無盡燈、無根樹、吹毛劍、無為國、摩尼珠、無鑰鎖，乃至泥牛、木馬、心源、心印、心鏡、心月、心珠等等。名雖多般，意實一也。「密意」的「密」，是指無相可見，說不出來，無法可說，不是語言的物件。並不是故意保密，不告訴人。雖不可說，卻是中心。此即是大乘佛教的「一實相印」，用它來判斷是不是大乘佛教。若背離了這個宗旨，說不到這上頭，就不是大乘佛教。”


English Translation (Paragraph 4):

The Mahāsaṃnipāta-sūtra (Dajijing) states: “In the age of the Dharma’s decline, among hundreds of millions who cultivate, scarcely one attains the Way; only by relying on mindfulness of the Buddha can one be liberated from birth and death.” ‘Mindfulness’ here refers to the present mind, that single thought of this very moment. ‘Buddha’ means awakening, namely one’s true suchness of self-nature and the seal of one reality. The practice of the three essentials of view, meditation, and conduct ensures that the mind, in every thought, remains aware and does not depart from the seal of one reality. This is precisely “mindfulness of the Buddha in accord with the reality-aspect.” In the Sutra on the Visualization of Infinite Life (the Guan Wuliangshou Jing), sixteen types of meditative visualization are discussed. By practicing these sixteen types of visualization, one is also practicing mindfulness of the Buddha—this is called “mindfulness of the Buddha through visualization.” Such visualizations are never separate from the wondrously radiant true mind. Contemplating the Western Land of Ultimate Bliss, visualizing the sacred form of Amitābha Buddha, whose sublime characteristics are magnificent, and wholeheartedly believing and rejoicing, aspiring to be born in that realm—this, too, is mindfulness of the Buddha, referred to as “mindfulness of the Buddha through direct visualization.” In all such ways, one is never apart from the wondrously radiant true mind. Reciting and holding the sacred name of Amitābha Buddha with the mind reciting and the ears hearing, thus gathering in one’s scattered mind and transforming discursive thoughts into thoughts of the Buddha, using a single phrase—“Namo Amitābha Buddha”—throughout from start to finish, is called “mindfulness of the Buddha by reciting the name.” At no point does such name-recitation leave the true mind, not even by half a step! If the mouth recites yet the mind does not practice, then it is not genuine mindfulness of the Buddha. Great Master Hanshan said, “Reciting ‘Amitābha’ with a distracted mind is pointless even if you shout yourself hoarse!” In the age of the Dharma’s decline, if one wishes to escape the cycle of birth and death, one must rely solely on these many “methods of mindfulness of the Buddha that gather in the six senses and sustain pure mindfulness.” Mahāmudrā is the most direct—it is indeed true-aspect mindfulness of the Buddha, precisely the core secret intent of the Buddhas of the three times.


Original Text (Paragraph 4):

“《大集經》云：「末法億億人修行，罕一得道，唯依念佛，得度生死。」念者，今心也，即當前一念心。佛者，覺也，即真如自性、一實相印。見、定、行三要之行法，令心念念在覺，不離一實相印，正是「實相念佛」；《觀無量壽經》講了十六種觀法，修習這十六種觀法也是念佛，謂之「觀想念佛」，觀觀未離妙明真心。瞻視西方極樂世界、阿彌陀佛的聖相，妙相莊嚴，至心信樂，願生彼國，也是念佛，謂之「觀相念佛」，也在在未離妙明真心。執持阿彌陀佛聖號，心念耳聞，攝住煩亂之心，將妄念轉換為佛念，一句「南無阿彌陀佛」貫徹始終，謂之「持名念佛」。持名念佛何曾離開真心半步！若口誦心不行，那就不是念佛。憨山大師云：「口念彌陀心散亂，喊破喉嚨也枉然」！末法修行，若欲得度生死，唯依這「都攝六根，淨念相繼」的種種念佛法門。大手印最直接，正是實相念佛。正是三世佛之密意中心。”


English Translation (Paragraph 5):

“It is the pinnacle of all vehicles.” Tantric Buddhism classifies all of the Buddha’s teachings into nine vehicles: the outer three vehicles, the inner three vehicles, and the three tantric vehicles. Ganges Mahāmudrā and Dzogchen both belong to the highest level. Therefore it is said that “the three essentials of view, meditation, and conduct” are the pinnacle of all vehicles, like reaching the apex of a pagoda. “Hence they are called the Mother of All Buddhas.” This is the mother of the Buddhas of the ten directions and three times. All Buddhas emerge into the world relying on this Dharma, and all dharmas arise from this.


Original Text (Paragraph 5):

“「一切乘之頂尖」。密宗判定佛法共分九乘次第——外三乘、內三乘、密三乘。恒河大手印、大圓滿，統屬最高一層，所以說「見、定、行三要」是一切乘之頂尖，像寶塔一樣到了尖頂了。「故曰諸佛之母」，這是十方三世諸佛之母，一切佛都是依此法而出世，一切法都是從這裏派生出來。”


English Translation (Paragraph 6):

“The three essentials mentioned above are the view, meditation, conduct, and fruition of one’s own nature of Great Perfection. Within the fully realized domain of one’s own nature, these four aspects merge into a single face, forming the ultimate essence of practice. They are also the essential point of simultaneously embodying both meditation and conduct.”


Original Text (Paragraph 6):

“「如上三要乃自性大圓滿之見、定、行、果，四者在自性了徹之境中，統攝為一面，行之最極心要。亦是即定即行之要。」”


English Translation (Paragraph 7):

“‘The view, meditation, conduct, and fruition of one’s own nature of Great Perfection’ refers to the four stages of cultivation within the practice of self-nature Great Perfection. The three essentials mentioned above—that is, the correct view, correct meditation, and correct conduct—are the core secret intent of the Buddhas of the three times, namely the true suchness of our own nature. The purpose of cultivating self-nature Great Perfection is to see the mind and realize its nature, thereby attaining Buddhahood. Without correct view, there can be no correct meditation; without correct meditation, there can be no correct conduct, and hence no correct fruition. As the sutra says, ‘If the cause in the initial stage is not correct, one’s result will become distorted.’ Therefore, only with correct view, correct meditation, and correct conduct can one realize the true suchness of Buddha-nature and ultimately attain Buddhahood. Thus, the three essentials of view, meditation, and conduct comprise the view, meditation, conduct, and fruition of self-nature Great Perfection.”


Original Text (Paragraph 7):

“「自性大圓滿之見、定、行、果」，指自性大圓滿修行的四個階段。如上三要者，即以上所論述的正見、正定、正行三要，它是三世佛之密意中心，即我人之真如本性。而自性大圓滿修行的目的是明心見性，證成佛果。無有正見，就無有正定；無有正定，就無有正行，哪來正果？經云：因地不正，果遭迂曲。是故只有正見、正定、正行，方能證見真如佛性，結果成佛。所以說，見定行三要乃自性大圓滿見、定、行、果。”


English Translation (Paragraph 8):

“‘The four’ refers to the four stages of practice: first establishing the right view of liberation, then cultivating meditation to subdue the scattered mind. Once the mind is settled, one trains amidst actual affairs (the six perfections and myriad virtuous practices). Finally, one realizes the fruition of Buddhahood. ‘The fully realized domain of one’s own nature’ is precisely the mind-state of self-nature Great Perfection. In this mind-state, view, meditation, conduct, and fruition are gathered as one, fused into a single entity, indivisible. This is the ultimate vital essence of practice, the most crucial core.


“‘They are also the essential point of simultaneously embodying both meditation and conduct,’ meaning that conduct is meditation, meditation is conduct—meditation and conduct cannot be separated. Moreover, view, meditation, and conduct are likewise inseparable, and must merge as one. Only when one’s ‘view’ is correct can one discern the great meditation wherein there is neither coming nor going, and avoid falling into dead meditation. Only then does one know how to cultivate a conduct of effortless action, avoiding detours and heading straight for true suchness, culminating in Buddhahood.”


Original Text (Paragraph 8):

“「四者」，指修行的四個階段，即先樹立解脫正見，然後修定以攝伏散亂之心，心定之後在事境上磨練（六度萬行），最後證成佛果。「自性了徹之境」，即「自性大圓滿」的心境。在這種心境中，見、定、行、果四者統攝為一面、化為一體，不可分開。這是修行的最極心要、最為關鍵之心髓、要點。


「亦是即定即行之要」，行就是定，定就是行，即定即行，定和行是不能分開的。不但定和行如此，見、定、行三者也都不能分開，必須融為一體。因為只有「見」正確了之後，才曉得什麼是無出無入的大定，不至於落入死定；才知道怎樣修「無功用」行，避免走彎路，而直趨真如，結果成佛。”


English Translation (Paragraph 9):

“‘At whatever moment one awakens to this utterly naked nature of wisdom, at that very moment one obtains the view teaching of self-nature wisdom.’


“This utterly naked nature of wisdom is our Buddha-nature—utterly bare, radiant and unobstructed, signless, and shining with numinous clarity in its empty quiescence, without any concealment. Buddha-nature is great wisdom, omniscient and all-capable. Whenever you can awaken to this utterly naked nature of wisdom, right then you have ‘obtained the view teaching of self-nature wisdom,’ meaning you have recognized your own nature, entered into the Great Mirror Wisdom, and seen the fundamental principle—this is seeing the mind and realizing the nature. Once you have seen the principle, you no longer search externally for it; you do not seek the Dharma outside the mind, nor do you fall into external paths. No matter how powerful the divine powers another may display, you remain utterly unmoved, standing firmly. If you have not realized to this degree, your footing is unsteady, and you will inevitably be swayed.”


Original Text (Paragraph 9):

“「即是於何時了悟赤裸裸之智慧性，即何時得其自性智之見宗。」


赤裸裸之智慧性，就是我們的佛性，赤裸裸、淨灑灑，無形無相，靈明寂照，毫無遮蓋。佛性是大智慧，是無所不知、無所不能的大智慧。什麼時候能夠了悟這赤裸裸的智慧性，就在什麼時候「得其自性智之見宗」。得其自性智之見宗，即識取了自性，契入了大圓鏡智，見到了宗旨，也就是明心見性了。見宗之後，就不會向外求取，不會心外求法，不會再落入外道了。你那裏有再大的神通顯現，我這裏也絲毫不動搖，腳跟站得很穩。如果沒證到這個地步，就站不穩腳跟，難免要動搖的。”


English Translation (Paragraph 10):

“In ancient times, there was a hermitage master at the foot of Mount Nanquan. Someone said to him, ‘Recently, Venerable Nanquan has emerged in the world. Why not go pay your respects to him?’ In other words, Nanquan had begun teaching and liberating others—why not go see him? The hermitage master said, ‘Not only Nanquan—I wouldn’t go even if a thousand Buddhas appeared in the world!’ By this he meant that he had already recognized his original nature and stood on firm ground, unshakable.


“When Venerable Nanquan heard about this, he sent his disciple, Venerable Zhaozhou, to test him—to see if his footing was truly firm. Zhaozhou arrived and bowed to the hermitage master, but the hermitage master disregarded him, remaining motionless on his meditation seat. Zhaozhou walked back and forth from west to east and east to west, yet the hermitage master still disregarded him. Indeed, this hermitage master stood firmly: even if a living Buddha appeared in the world, he would pay it no heed. Having recognized his own original face—utterly distinct, naked and undefiled—he had nothing at all. He had awakened and sought nothing further. He manifested great freedom, which itself is great divine power. Please note, freedom itself is great divine power. There was nothing Zhaozhou could do. He yanked down the hermitage master’s curtain with a crash and said, ‘The bandit has been badly defeated!’ Since the hermitage master wouldn’t speak, Zhaozhou insinuated that he was not a true hero but a mere bandit thoroughly vanquished in battle. Even so, the hermitage master continued disregarding him. Zhaozhou was left with no recourse and returned defeated to his temple. Reporting to his teacher, he said, ‘That hermitage master has genuine attainment. No matter what I did, he was entirely unmoved.’


“Nanquan said, ‘I have long harbored doubts about this fellow.’ I have long suspected whether he has truly set foot firmly on the ground. ‘You did not stump him, so let me go test him again.’ The next day, Nanquan, accompanied by a novice monk, took a bottle of tea and three teacups to the hermitage. He tossed them onto the ground and exclaimed, ‘As for yesterday’s—yesterday’s…!’ The hermitage master asked, ‘Yesterday’s what?’ In other words, I was utterly unmoved by your disciple yesterday—what does that show? At that moment, the hermitage master revealed his fox’s tail—he still had something to say. Nanquan patted the novice monk on his back and said, ‘They tricked me into coming here, they tricked me into coming here!’ Then he swept his sleeves and left. He had exposed him: the hermitage master still had something in his mind, so he had indeed moved—his footing was not yet firm, and he still had a long way to go.


“When we cultivate, we must stand firmly. Whatever qigong or vast divine powers you may have, if you are an externalist, I shall not follow you. I cultivate the mind-ground Dharma door; I have recognized my own nature. In the future, I will certainly attain sainthood. If you do not know what your own nature is, in the end you cannot attain sainthood. We once told the story of the patriarch Lü Chunyang, who had already perfected his yang-spirit. Yet the Venerable Huanglong still called him ‘a corpse-guarding ghost.’ Lü retorted, ‘But I have a panacea of immortality right here in my pouch!’ The ‘pouch’ refers to his body. You call me a corpse-guarding ghost, but in this corpse—my pouch—I hold the elixir of immortality! This ‘medicine’ is the golden elixir he cultivated, namely the yang-spirit. Huanglong responded, ‘Though you survive for eons, you still face ultimate emptiness.’ You will still fall into emptiness, merely outliving others. The yang-spirit is the body manifested by the seventh consciousness (manas), called the mind-made body, illusory and unreal. If one does not recognize the true mind, one still falls into emptiness and vanishes. If one recognizes the true mind, then one is utterly free and unfettered, leaving no trace of attachment. First one attains the power of exhausting all outflows—this is the dharma-power, the fundamental power. Once you gain this fundamental attainment, the five mundane superpowers will come naturally. Once you have the root, you need not worry about the branches. This is crucial. Please take note: Whenever you awaken to the utterly naked nature of wisdom, you obtain the view teaching of self-nature wisdom.


Original Text (Paragraph 10):

“從前，南泉山下有一庵主，別人告訴他：「近日南泉和尚出世，何不去禮見？」南泉和尚出來說法度眾了，你怎麼不去拜見他呀？庵主說：「非但南泉出世，直饒千佛出興，我亦不去。」意思是說，他已經識得本來，腳跟站得穩，不會動搖了。南泉禪師聽到這件事，就令其弟子趙州禪師去考考他，看他腳跟是否真正點地。趙州去了就向庵主禮拜，庵主不睬他，坐在禪床上不動。趙州從西過東，又從東過西，庵主還是不睬他。這庵主腳跟站定了，任你活佛出世我也不睬。我已識取了自己的本來面目，了了分明，赤裸裸、淨灑灑，一樣東西都沒有。我已了悟，還求什麼東西？我已神通自在了，這自在逍遙就是大神通。諸位注意，自在逍遙就是大神通，不是什麼稀奇古怪是大神通。趙州沒辦法了，「嘩啦」一聲，把庵主的簾子拽下來，說：「草賊大敗。」你不敢講話，你不是大丈夫，是草賊，你打了大敗仗。庵主還是不睬他，趙州沒辦法了，只好敗陣歸山。回到山上對他師父講，這個庵主是有道行，我怎麼樣、怎麼樣，他也不動。南泉禪師說：「我從來疑著這漢。」我早就懷疑他是不是真的腳跟點地，你沒有問倒他，讓我再去考考他。第二天，南泉禪師帶著一個沙彌，拿了一瓶茶水、三隻茶杯，到了庵中往地上一擲，便說：「昨日的、昨日的。」庵主問：「昨日的，是什麼？」昨天我如如不動，你那徒弟徹底沒轍，那說明什麼呀？這下狐狸尾巴露出來了，還有個「什麼」要說明啊！南泉禪師在沙彌背上拍了一下，說：「賺我來，賺我來。」拂袖便回。我勘破你了，你還有東西在，還是動了，腳跟仍未點地，還差一大截呢！


我們修行，必須站穩腳跟，任你什麼氣功，什麼神通廣大，你是外道，我不跟你跑。我修心地法門，我識得自性，我將來必定證成聖果。你不知道自性是什麼，你終歸不能證成聖果。我們曾講過呂純陽祖師的公案，他已成就了陽神，黃龍祖師卻說他：「這守屍鬼。」呂純陽說：「爭奈囊中有長生不死藥。」囊中是指身體裏，你不是說我守屍鬼麼，我守的這個屍裏——囊中，有長生不死的藥啊！這藥是指修煉成的「金丹」——陽神。黃龍祖師說：「饒經八萬劫，終是落空亡。」你還是要落空，不過比別人長壽些。陽神是第七識——末那識所顯現的身體，叫意生身，是虛妄不實的。若不認識真心，還是落空亡。若認識真心，就逍遙自在，一點不住相了。先得漏盡通——道通，這才是真通，才是根本。道通得到了之後，不愁不得五神通，但得本，不愁末。這一點很重要，諸位要注意了。即是：於何時了悟赤裸裸之智慧性，即何時得其自性智之見宗。”


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English Translation (Paragraph 11):

“Although ‘view’ and ‘meditation’ are discussed separately, in essence they are one. Even though we describe them as two, they are not truly distinct but rather one entity. What we call ‘view’ is to recognize our original face correctly—having a correct understanding, one knows what constitutes the great meditation where there is neither coming nor going, thereby avoiding a dead or stagnant meditation. Conversely, once one has entered into correct meditation, one naturally possesses the correct understanding. Neither ‘view’ nor ‘meditation’ departs from our own nature; they both proceed from within our own nature. From the perspective of their fundamental essence, they are truly the same. Not only are view and meditation ‘in essence one,’ but view, meditation, and conduct are likewise a single reality; they never depart from our wondrously radiant true mind.”


Original Text (Paragraph 11):

“「見與定雖分述，體實一也。」


見與定雖然分開來講，但並不是兩個，而是一體的。所謂「見」就是認識本來面目，有了正確的知見，才知道什麼是無出無入的大定，才會有正定。反過來說，得了正定，才會有正確的知見。見與定都沒有離開我們的自性，都是自性中所流出。從體上來講，實在是一樣東西。不僅見與定「體實一也」，見、定、行三者，也都是一體，都沒有離開我們的妙明真心。”


English Translation (Paragraph 12):

“In this way, to practice and sustain the path of self-nature Great Perfection—original purity—without straying is truly the summit of the nine vehicles. Previously, it was explained that self-nature Great Perfection is originally complete and originally pure. This path, free from error, is of utmost importance in cultivation. By practicing exactly as described above—namely, the three essentials of view, meditation, and conduct—one must first recognize the fundamental essence, then practice on the basis of that essence. One realizes that deluded thoughts and afflictions themselves are the wondrous function of this fundamental essence; one neither chases after them nor suppresses them, simply letting them arise and subside on their own. There is no need to cling when they appear, and no need to annihilate them when they disappear. One must simply recognize the fundamental essence and gather everything back into it. This is the ‘flawless essential path.’ Straying from this path results in error. For instance, many who practice qigong deviate or encounter problems, precisely because they lose this essential path. Some who practice ‘Chan’ meditation do not understand the correct method, ending up in a dead-still trance, akin to being wooden or stone—this, too, is losing the essential path. Even some who practice the Pure Land method misunderstand it, treating the Buddha’s name as if it were money or currency, as though reciting the name accumulated ‘paper money’ stored up for Yama, the king of hell, to acknowledge after death. But the Pure Land teaching is about being reborn in the Western Land of Ultimate Bliss—who asked you to head to Yama? Isn’t that completely inverted! All such approaches depart from the essential path. 


“Anyone who practices this flawless essential path of original purity in self-nature Great Perfection truly stands upon the summit of the nine vehicles. Earlier, when discussing ‘the pinnacle of all vehicles,’ we mentioned how Tantric Buddhism divides the Buddha’s teachings into nine successive vehicles—three outer, three inner, and three secret (Tantric) ones. Here, let us briefly discuss these nine vehicles: The outer three vehicles—those of the śrāvaka, pratyekabuddha, and bodhisattva—comprise the Four Noble Truths, Twelve Links of Dependent Arising, the six perfections, and myriad other practices, generally referred to as exoteric teachings. The inner three vehicles refer to the kriyā, caryā, and yoga divisions. Kriyā, also called the ‘performance’ or ‘activity’ division, includes methods for increasing, pacifying, attracting, subduing, and so on—these respond to people’s various wishes, a skillful means of first luring beings by desire before leading them into the Buddha’s wisdom. It is not ultimate. Caryā practice aims at transcending birth and death and escaping the sea of suffering, thereby entering true cultivation. One begins with visualization, cultivating the channels and energies, including such methods as phowa, etc. Yoga means ‘union’ or ‘to be in accord,’ so in the yoga division, one’s activities are aligned with principle, words are aligned with deeds, above aligned with all Buddhas, below aligned with all sentient beings. From this point, three more levels are opened—these are the three secret (esoteric) vehicles: Mahā (i.e., ‘Great’) Yoga, Anuyoga, and Atiyoga. Mahāyoga means the great perfection of union, turning all the visible phenomena such as channels and energies into emptiness so as to accord with the dharmakāya, which is signless. Anuyoga means supreme perfection of union, entering by way of the realm of insight, further transforming all appearances into one reality. Atiyoga, the peerless perfection of union, unifies the three vehicles into one great mantra vehicle. ‘Thus, practicing this flawless essential path of self-nature Great Perfection that is originally pure is truly the summit of the nine vehicles.’ At this point, great mantra has no mantra to recite, and Mahāmudrā has no mudrā to form. Consequently, ‘all arises from this dharmadhātu and returns to this dharmadhātu,’ which is why it is called the ‘summit.’”


Original Text (Paragraph 12):

“「如此行持自性大圓滿本清淨之無失要道者，實九乘之巔頂。」


「自性大圓滿」，前面已經解釋過了。「本清淨」，自性本來圓滿、本來清淨。「無失要道」，沒有差錯的，極其重要的修行之道。「如此行持自性大圓滿本清淨之無失要道者」，怎樣行持啊？正像上面所說的「見、定、行三要」那樣的修法。先要認識本體，然後從本體起修。識得妄念與煩惱正是本體的妙用，既不跟它跑，也不壓制它，讓它自起自滅、起滅隨無。只須認得本體，把一切都攝歸本體。就這樣行持這個「無失要道」。偏離此道，就是有失。練氣功的，很多人都走了岔路、出了偏差，這當然是失去了要道。有的人修禪，不知道正確的方法，也搞錯了，追求死定，變成木頭、石頭了，這也有失要道。修淨土也有修錯的，他們把念佛當銅錢使，當鈔票用，把佛號當成紙錢燒，燒到閻羅王那裏去存庫，準備死後到閻羅王那裏領用。哪有這樣的淨土法門？這種人過去很多，現在也不少。他們大錯特錯。淨土宗是往生西方極樂世界的，誰叫你到閻羅王那裏去，這不是搞顛倒了麼！這些都是失去了要道。


行持這個無失要道者，「實九乘之巔頂」。前面講「一切乘之頂尖」時曾提到，密宗判定佛法共分九乘次第——外三乘、內三乘、密三乘。現把這九乘的內容稍微講講：外三乘是聲聞乘、緣覺乘、菩薩乘，是指阿羅漢、辟支佛、菩薩所行之四諦、十二因緣、六度萬行等法，泛指顯教。內三乘是指作部、行部、瑜伽部三部修法。作部又稱事業部，有增、息、懷、誅等等法門。這都是隨順眾生的願望而起用的法，也是「先以欲鉤牽，後令入佛智」的方便接引法，並不究竟。行部的修法，目的是了生死、出苦海，才算進入了實修。從觀想入手，修氣、脈、明點，如頗哇法等等。瑜伽意即「相應」，瑜伽部的修法，事與理相應，言與行相應，上與諸佛相應，下與眾生相應。從這裏開出三個層次，就是密三乘。密三乘是嘛哈（摩訶）瑜伽、阿努瑜伽、阿底瑜伽。嘛哈瑜伽，意即大圓滿相應，將觀成的氣脈等有相的東西化空，以與無相的法身相應。阿努瑜伽，意即無上圓滿相應，以界智為趣入門，進一步把種種顯現都化為一實相。阿底瑜伽，意即無比圓滿相應，進而合三乘為一大密咒乘。「如此行持自性大圓滿本體清淨之無失要道者，實九乘之巔頂」，這就是最上乘的法門了。大密咒無咒可念，大手印無印可結，至此，「無不從此法界流，無不歸還此法界」了，故稱「巔頂」。”


English Translation (Paragraph 1):

“All other paths of the various vehicles merely follow along and serve as platforms, frameworks, and supportive aids to this essential path.


Since this flawless essential path is the summit of the nine vehicles—the highest vehicle—then ‘all other paths of the various vehicles,’ namely the other eight vehicles, ‘merely follow along and serve as platforms and supportive aids to this essential path.’ All of the other methods and teachings simply follow along; they are the platform and supportive aids for this essential path. A ‘platform’ is like stairs, serving only as steps for us to ascend to the top level. A ‘framework’ is like scaffolding; for instance, when we build a house, we set up a scaffold temporarily to get the job done. ‘Supportive aid’ is merely a form of help or accompaniment, not the main practice. To accomplish the Path, one must cultivate this ‘flawless essential path.’ Other methods are just platforms and supportive aids. If one does not cultivate this mind-ground Dharma method, one cannot realize the Path. Without recognizing one’s true mind, how can one realize the Path? If one does not know that the arising of deluded thoughts in one’s mind is precisely the wondrous functioning of the true mind—if one does not know that deluded thoughts are, in fact, the original wisdom-aspect of one’s mind—and instead merely represses them so that they do not arise, then even if one subdues those deluded thoughts completely, one still cannot realize the Path. But if one truly understands the nature of deluded thoughts, one need not fear them. One simply lets them arise and cease on their own—once arisen, they cease by themselves—without following after them. How light and pleasant this is! No sense of oppression in the chest and no strain in the head. Over time, one will certainly realize the Great Path.”


Original Text (Paragraph 1):

「其餘各乘之道，即隨從而為此要道之台架與助伴。」


既然此無失要道是九乘之巔頂，是最上乘，那麼「其餘各乘之道」——其餘的八乘，「即隨從而為此要道之台架與助伴」，其餘的各種法門，不過是隨從，不過是這個要道的台架與助伴。台，就是臺階，只是階梯而已，供我們踏著它上到頂層用的。架，就是架子，比如我們修蓋房屋要搭個架子，不過是臨時用一用。「助伴」，只是一種幫助，只是一種陪伴，不是正行。要成道，必須修這個「無失要道」，其他的法不過是台架與助伴。不修這個心地法門，就不能成道。若不認識真心，怎麼能成道？若不知道真心起現妄念正是妙用，不知道妄念正是真心的本覺智慧相，只是壓念不起，即使把妄念壓死了，也是不能成道的。若了知妄念是怎麼一回事，不怕它，任它自起自滅，起滅隨無，不跟它跑。這是多麼輕鬆、多麼愉快啊，氣也不悶了，腦也不漲了，久久必然證成大道。


English Translation (Paragraph 2):

“When one perceives the luminous aspect of self-nature prajñā, originally pure, then the function of prajñā arising from meditation becomes all the more intense, like a torrent of summer waters.


‘Originally pure’ means inherently pure from the very beginning. ‘The luminous aspect of self-nature prajñā’ refers to the great wisdom of prajñā, which appears as radiance. This is not limited to seeing literal brightness during seated meditation—when people meditate, they may see visible light. Yet the ‘light’ spoken of here is not necessarily that kind of visible brightness; all wondrous functions of wisdom are itself ‘light.’ For example, if your mind quickly grasps how to handle a matter or how to greet someone, that too is ‘light.’ It does not have to be visible radiance to qualify. All manner of wondrous functioning is the luminous aspect of wisdom. So ‘when one perceives the luminous aspect of self-nature prajñā, originally pure,’ one sees the wisdom-luminosity arising from the originally pure true suchness of the Buddha-nature. At that time, ‘the function of prajñā arising from meditation becomes more intense,’ meaning the wondrous wisdom born of right meditation becomes even broader in scope. The word ‘intense’ means blazing, like a vigorously burning flame. One may even gain divine powers without seeking them—indeed, they arise spontaneously. Previously, we have explained that after recognizing the Dharma-body, if one constantly protects and applies oneself in practice—never following deluded thoughts or being led by circumstances—this is ‘meditation.’ If one abides in meditation at all times, over a long period, wisdom naturally arises from meditation, and its function expands boundlessly, ‘like a torrent of summer waters.’ In summer, the snow melts and water sources are abundant; coupled with heavy rains, the waterfalls flow continuously and powerfully. This is a metaphor for the inexhaustible wondrous function of prajñā wisdom.”


Original Text (Paragraph 2):

「見本淨之自性般若光明相時，則由定所生般若之功用更熾，如夏水瀑流。」


本淨，就是本來清淨。自性般若光明相，是指自性——般若大智慧，所顯現的光明。不只是打坐時看到的光明，打坐時看到的光明是明亮的光。但我們這裏所說的「光明」不一定是指明亮的光。一切妙用都是光明，比如腦子一轉，這件事應該怎麼做，這個人應該怎麼接待，這也是光明，不一定非要看見亮光才是光明，一切妙用都是智慧光明相。「見本淨之自性般若光明相時」，見到本來清淨的真如佛性所起的智慧光明時，這時候「則由定所生般若之功用更熾」，由正定而生起的妙智慧，功用更為廣大了。熾，就是熾盛，就像火焰一樣熾烈地燃燒。甚至不求神通，而神通自得。我們前面講過，認識法身之後，時時刻刻保護用功，不跟妄念跑，不隨境界走，這就是定，時時處處常攝在定，久久由定而生起智慧，功用就更廣大了，「如夏水瀑流」，就像夏天的瀑布流水一樣。夏天冰雪融化，水源充足，加之雨水很多，所以瀑布流水，源源不斷，氣勢宏大。這是比喻般若智慧的無盡妙用。


English Translation (Paragraph 3):

“From the fundamental abiding of emptiness, one gives rise to great compassion, entering boundless empathy—this too is how the Dharma is fundamentally and originally so.


Dharma-nature and Buddha-nature are empty in essence; therefore, we call it ‘emptiness.’ All phenomena share in emptiness and thus cannot be obtained, known as ‘the emptiness of all things.’ Because this nature is emptiness, it is truly the original emptiness. This emptiness inherently does not stir or sway, does not arise or cease, does not come or go, does not increase or decrease—this is called ‘fundamental abiding.’ From this fundamental abiding of emptiness, one manifests great compassion, meaning that one cannot think only of personal liberation from birth and death but must also rescue vast numbers of sentient beings. ‘Entering boundless empathy’ means that there is no boundary or limit, immeasurably vast. Ordinary people’s empathy is small: for instance, they cherish only their own children—‘My dear child is so precious’—and ignore others’ children. They care only for their own parents but are unconcerned about others’ parents. Such compassion is far too narrow. Boundless empathy is care for beings in all directions, vowing to liberate all sentient beings throughout the ten directions. ‘This too is how the Dharma is fundamentally and originally so.’ If one truly attains realization, one naturally enters boundless empathy, and great compassion arises spontaneously. Some say that arhats lack great compassion, but that is not entirely so; it merely indicates they have not yet attained the fourth fruition of arhatship. Upon reaching the fourth fruition, great compassion likewise arises spontaneously. When they first generate the resolve, they may regard the three realms as a prison and see birth and death as enemies—much like some Pure Land practitioners who say, ‘Once I’m born in the Western Land of Ultimate Bliss, I’m never coming back to this world because it’s too full of suffering and vexation.’ Yet if one truly attains rebirth there, one will return, because after hearing the Buddhas and Bodhisattvas of the Lotus Pond Assembly expound the great Dharma, one cannot help but feel compelled: ‘To attain the Way, one must liberate sentient beings; if one does not liberate beings, one cannot fulfill the path!’ One likewise enters boundless empathy by nature’s own accord. If a fourth-stage arhat sees that all Buddhas and Bodhisattvas are ceaselessly saving beings in the six paths, how could he sit there motionless? He would feel ashamed, like being in a workplace where everyone else is busy working and only you sit idle. At that point, ‘the great compassion for those without connection and the great compassion that identifies with all beings’ naturally arise, which is called ‘turning from the small to the great.’ Such a shift likewise occurs by nature’s own accord.”


Original Text (Paragraph 3):

「由空性之本住起現大悲入無方悲憫，亦法爾然也。」


法性、佛性，其性本空，故稱空性。一切東西都具空性，都不可得，謂之「性空」。其性是空，是真空之本性。其空性，本來就不動不搖、不生不滅、不來不去、不增不減，這叫本住。「由空性之本住起現大悲」，要起現大悲心，不能只顧自己了生死，還要拯救廣大眾生。「入無方悲憫」，無方就是沒有邊際，無限廣大。我們凡夫的悲憫是小悲憫，悲憫什麼？悲憫自己的子女。我的兒子，乖乖，寶貝得不得了。別人的孩子，隨他去吧，不管他。我孝養我的父母，別人的父母，不管、不管！悲憫的範圍太小太小了。無方悲憫，就是不管哪一方，對十方世界的眾生都有悲憫之心，發願廣度十方眾生。「亦法爾然也」，這是自然而然的事。如果能夠修行成就，自然入於無方悲憫，大悲心就會油然生起。有的人說，阿羅漢不具大悲心，其實並非如此。那是他還沒有證到四果羅漢，到了第四果，他也會油然生起大悲心的。他初發心的時候，觀三界如牢獄，視生死如冤家。就像現在有些修淨土的人說：「我到了西方極樂世界就不再回來了，因為這個世界太苦、太煩惱了。」如果真的生到西方極樂世界，他還是要回來的，為什麼呢？他聽了蓮池海會佛菩薩宣說大法，就難為情了。成道就要廣度眾生，不度眾生不能成道！他也會「入無方悲憫，亦法爾然也」。若證到第四果羅漢，他看到諸佛菩薩，都在六道裏度眾生，我怎麼好坐在這裏不動，挺難為情的。比如同在一個單位，大家都在勞動，你一個人坐在那裏不動，不難為情嗎？於是，他那「無緣大慈，同體大悲」之心就會油然生起，此謂之「回小向大」。回小向大，亦法爾然也。


English Translation (Paragraph 4):

“When the essential path of the dual operation of emptiness and great compassion is directly realized, then, like the ocean into which many rivers flow, every action spontaneously displays its function, just as sunlight and its radiance are inseparable.


If one truly realizes ‘emptiness,’ one no longer clings to the ordinary passions of mundane people, who care only for their own spouses and children while ignoring others’ families. Once the mind is empty, one’s prajñā great wisdom becomes brightly manifest, and those narrow affections of ordinary beings vanish. Having relinquished lesser emotions, one naturally gives rise to great compassion. This is the ‘dual operation of emptiness and great compassion,’ which is the ‘essential path’—the essential method of cultivation and attainment. ‘Direct realization’ means that it manifests clearly and unmistakably. Once this essential path of emptiness and great compassion appears in lucid vision, ‘it is like the ocean that gathers a hundred or a thousand rivers, each spontaneously showing its own function.’ A great ocean receives innumerable rivers—Yangtze, Yellow River, along with many tributaries—and each has its own function: some areas are suited for navigation and transport, others for irrigation and rice cultivation, still others produce abundant fish and shrimp. This is a metaphor: after one realizes emptiness and arouses great compassion throughout the six realms, one can rescue and guide sentient beings in countless ways, constantly manifesting different marvelous actions. ‘It is just like sunlight and its radiance,’ which are indivisible. Only with the sun do we have light—if there were no sun, everything would be darkness and we could not see. The relationship between emptiness and great compassion is likewise inseparable: emptiness is symbolized by the sun, while great compassion is like its rays. The two are intimately combined and cannot be apart.”


Original Text (Paragraph 4):

「空性與大悲雙運要道現證時，如海諸行，一一自現作用，似日之與光。」


若真證到「空性」，就沒有凡夫的私情了。凡夫的感情，是只顧自己妻子、兒女，別人的就不管了。心空了之後，般若大智慧朗然現前，凡夫的感情蕩然無存。無情乃大情，大悲心自然就生起來了。這就是「空性與大悲雙運」，這就是「要道」——修道的要點、成道的要點。現證就是朗然現前。這個空悲雙運的要道朗然現前時，「如海諸行，一一自現作用」。大海是千百條江河彙歸之處，一條條江河都有其不同的作用。長江、黃河也還有很多支流，這些小支流也都有其不同的作用。這裏可以行船、可以運輸，那裏可以灌溉、可以產米，還有的地方盛產魚蝦。這是比喻我們證得空性，遍起大悲之後，在六道輪迴裏救度眾生，時時處處都能起現不同的妙行。「似日之與光」，就像太陽和光那樣不可分。有了太陽，才有光，你才看見東西；若沒有太陽，便在黑暗之中，你就看不見東西了。空性與大悲的關係，就像太陽和光的關係一樣不可分，有太陽才有光，無有太陽哪來光。太陽比喻空性，光比喻大悲，二者是緊密結合不可分的。


English Translation (Paragraph 5):

“In this way, cooperating with the provisions of merit and virtue, engaging in extensive altruistic action to fully realize the true fundamental principle—this becomes an aid to unstained empty quiescence and bliss.


Realizing emptiness means possessing wisdom; manifesting great compassion means possessing virtue and blessing. Only by widely liberating sentient beings and serving them does one acquire such virtue. One who has only wisdom but lacks virtue, or whose merit-accumulations are insufficient, cannot become a Buddha. For the Buddha is the ‘One with Both Perfections’—fully endowed with wisdom and fully endowed with blessings. Thus, we must cultivate both wisdom and blessings. If one only practices wisdom and emptiness, doing nothing to benefit sentient beings, one’s blessings remain incomplete and Buddhahood cannot be attained. The arhat’s initial aspiration is relatively small, seeking only personal liberation without benefiting others or serving them; he may be complete in wisdom but lacks ample merit and thus cannot become a Buddha, ultimately having to ‘turn from the small to the great.’ Therefore, ‘cooperating with the provisions of merit and virtue’ is essential. ‘Provisions’ are the capital or resources for the path, similar to travel expenses on a journey—indispensable. Hence, we must bring forth the great aspiration, bodhicitta, and cultivate both blessings and wisdom in order to attain perfect Buddhahood. A great bodhisattva, from the outset, vows to save all sentient beings, saying: ‘I learn the Buddha-Dharma not for myself, but for the sake of all beings. If beings are drowning in a great ocean, I must rescue them. But if I cannot swim or have no life-saving skills, how can I save them? Thus I first learn the Dharma to free myself, akin to learning to swim or perform rescues, and once I have the skill, I return to rescue all beings. My own liberation is a stepping stone; saving others is my real goal.’ Practicing the Dharma for the sake of sentient beings and not only oneself exemplifies the grand aspiration of a bodhisattva. Those with a smaller aspiration seek only to escape birth and death themselves, thus only attaining arhatship—they are not considered bodhisattvas. This is the distinction between great-vehicle bodhisattvas and small-vehicle sages.


Having attained the wisdom of emptiness, one then merges with the merit-accumulation of universally liberating beings, enacting ‘extensive altruistic action.’ ‘Extensive’ means doing as much as possible, not just a little. Altruistic action refers to tasks that benefit sentient beings—doing more and doing it consistently. Doing one good deed is easy; sustaining it for a long time is difficult; continuing it daily without pause is even harder. For instance, maintaining mindfulness or observation for a short time is easy, but remembering it at all times is difficult. Still, nothing is impossible if one is truly determined. If, for seven days in a row, one can observe continuously without forgetting, it becomes much easier thereafter. In the Amitābha Sutra, it says, ‘If for one day, or for two days, … up to seven days, one can be single-minded and undisturbed, then at the end of life Amitābha Buddha and the assembly of saints will appear before that person.’ If, for seven days, you never forget, later it becomes easier to remember. Extensive altruistic action thus means doing beneficial things for sentient beings consistently over a long duration, willingly sacrificing oneself to help others, ‘in order to fully realize the true fundamental principle, and to serve as an aid to unstained empty quiescence and bliss.’ By means of ‘extensive altruistic action,’ one completes ‘true realization of the fundamental principle,’ wholly perfecting the main doctrine you have discerned.


Next, an explanation of ‘empty quiescence and bliss’: if even bliss cannot be grasped, that is called empty quiescence. Whenever bliss remains present as an object, suffering can also arise, for bliss and suffering are relative—within bliss, there is latent suffering. In empty quiescence, no notion of bliss remains, so how could there be suffering? The ‘Land of Ultimate Bliss’ attains the supreme bliss, yet even that bliss is ultimately ungraspable. Ordinary meditative concentration is similar: in the second dhyāna, one has joy; in the third dhyāna, one has bliss; yet by the fourth dhyāna—‘the domain of pure equanimity free of discursive thought’—even bliss is ungraspable, leaving pure quiescence. ‘Unstained empty quiescence and bliss’ means a quiescent bliss that has never been defiled, namely one’s wondrously radiant true mind, the one true dharmadhātu, the great ocean of perfect awakening. Setting ‘extensive altruistic action’ as a companion to this ‘unstained empty quiescence and bliss’ is to have great compassion accompany emptiness, and the myriad bodhisattva practices accompany prajñā wisdom. We have spoken at length about how to cultivate wisdom, but cultivating wisdom alone is insufficient—one must also enact ‘extensive altruistic action,’ thereby cultivating merit. There are countless ways to benefit others, which cannot be fully enumerated here. We should do whatever is within our power to help; if you have wealth, give wealth; if you have strength, give strength; even a kindly word can also be helpful.”


Original Text (Paragraph 5):

「如是與福德資糧合作，廣為利他之行，以圓成真實見宗，而為無染寂樂之助伴。」


證得空性，就是有了智慧；起現大悲，就是有了福德。廣度眾生、為眾生服務，才有福德。如果只有智慧，沒有福德，或者福德資糧不夠，是不能成佛的。因為佛是「兩足尊」，智慧具足、福德具足。所以，我們要福慧雙修，只是修慧、修空，不修福，不為眾生做事，福德不圓滿，就不能圓成佛果。阿羅漢發心小，只顧自度，不度眾生，不為眾生服務，只是智慧具足，而福德不具足，故不能成佛，他必然會「回小向大」的。「如是與福德資糧合作」，資是資本，糧是道糧，成道的資糧就像旅行的路費一樣，必不可少。所以一定要發大心、發菩提心，福慧雙修，才能圓成佛果。大菩薩初發心就是為了廣度眾生而發，他說：我學佛不是為自己，是為眾生而學的。比如眾生在大海裏快要淹死了，我要去救他，但我不會游泳、不會救生術，那怎麼救啊！我學佛自度就是先學游泳、學救生術。學會之後，本領大了，我就去度眾生。自度只是手段，度生才是目的。學佛是為眾生，不是為自己，這就是大心菩薩。如果發小心，只為自己跳出生死輪迴，那就只能成就阿羅漢果，不能說是菩薩。這是大乘菩薩與小乘聖者的區別。


證得智慧空性，與廣度眾生的福德資糧合作，「廣為利他之行」。廣為，就是要多多地做，而不是少做。利他之行，就是有利於眾生的事情，要多多地做有利於眾生的事。做一件好事倒是容易，長久地做就難了，天天不間斷地做更難。比如觀照，觀照於一時，很容易，但要時時不忘，那就很難了。然而，世上無難事，只怕有心人。假若你能夠不斷地觀照七天，在七天當中時時不忘記，那以後就不難了。《阿彌陀經》云：「若一日、若二日、若三日、若四日、若五日、若六日、若七日，一心不亂，其人臨命終時，阿彌陀佛與諸聖眾，現在其前。」若能於七天之內時時不忘記，以後就不容易忘記了。廣為利他之行，就是要多多地長久地做有利於眾生的事，肯犧牲自己，幫助別人，「以圓成真實見宗，而為無染寂樂之助伴」。用「廣為利他之行」來圓滿成就「真實見宗」，來真實圓滿你所見到的宗旨。下面解釋一下「寂樂」，連樂也不可得，才叫寂樂。還有樂在就壞了，因為樂和苦是相對的，有樂就有苦，樂時苦在其中。寂樂，樂也不可得，哪會有苦？「極樂世界」即樂之極矣，樂也不可得了。世間禪定也是這樣，二禪是喜、三禪是樂，到了四禪「捨念清淨地」，樂也不可得，清淨了。「無染寂樂」，就是從來不曾污染的寂樂，這正是妙明真心、一真法界、大圓覺海。把「廣為利他之行」作為「無染寂樂」的助伴，大悲伴隨著空性，六度萬行伴隨著般若智慧。前面講了很多怎樣做功夫開智慧，只是開智慧還不夠，還要「廣為利他之行」，修福德。利他之行很多，在這裏就不細細講了。我們要盡力而為地幫助眾生，所謂有錢出錢、有力出力，竭盡我們之所能，就算是能夠幫助別人，說句好話，也是好的。

English Translation (Paragraph 1):
“The three essentials are: to know the appearance of one’s own mind, relying on deluded thoughts that arise based on conditions (i.e., external objects), allowing those thoughts to arise accordingly, and thereby observing the original nature of one’s own mind, recognizing the self-nature of the Dharma-body. (This is ‘view.’)”

Original Text (Paragraph 1):
「三要者：知自心相，依妄念緣（境）、念之（隨）起，而觀察自心本相，認知法身自性（這是見）。」

English Translation (Paragraph 2):
“These three essentials—namely ‘view,’ ‘meditation,’ and ‘conduct’—are being discussed here in terms of ‘view.’”

Original Text (Paragraph 2):
"三要者，即見、定、行三要也。這段話是講「見」。"

English Translation (Paragraph 3):
“To know the appearance of your own mind is to know the true features of your true mind. Does the true mind have any feature or form? The true mind is signless, which is called ‘empty nature.’ Hence, to know the appearance of your own mind means to understand that the concepts of ‘I, person, sentient being, and life-span’ fundamentally do not exist—everything is ultimately unobtainable, free of any dwelling place, and all phenomena are empty. At the same time, you must realize that the true mind has boundless wondrous functioning; deluded thoughts and afflictions themselves are the wondrous functioning it brings forth.”

Original Text (Paragraph 3):
"知自心相，即知道自己的真心相貌。真心有沒有相貌？真心無相，叫做空性。所謂知自心相，就是了知「我、人、眾生、壽者」等概念根本就沒有，一切都了不可得，蕩然無住，萬法皆空。同時還要知道真心是妙用無邊的，妄念與煩惱都是它所起的妙用。"

English Translation (Paragraph 4):
“By ‘relying on deluded thoughts that arise based on conditions (external objects), letting those thoughts arise in that manner, and thereby observing the original nature of one’s own mind,’ we ask: Where do deluded thoughts come from? They arise in dependence on conditions. Deluded thoughts appear following external objects—this is their dependent arising. By following the thread of deluded thoughts’ dependent arising, one observes the original nature of one’s mind. If only external objects existed but not the true mind, deluded thoughts could not arise. For example, if the external condition is wind, the true mind is water, and deluded thoughts are waves. Without water, mere wind cannot create waves. Because deluded thoughts that arise in dependence on conditions occur only due to the true mind, by examining these deluded thoughts, one can observe one’s own mind’s original nature. Just as seeing waves lets you recognize water, so too do you ‘recognize the self-nature of the Dharma-body.’

“Our true mind—the Dharma-body—is originally signless, yet when conditions appear, the true mind, in dependence on them, gives rise to deluded thoughts. By means of deluded thoughts, one can confirm the presence of the true mind, thereby perceiving the signless nature of the Dharma-body. Merely having eyeballs does not guarantee seeing; through the wondrous functioning of one’s intrinsic nature, using the eyes as a tool, one can produce vision. If this signless Dharma-body did not produce vision, then one would look but not truly see. When you are ill and your foot hurts—‘Ah! It hurts so much!’—this too is the wondrous functioning of the true mind: the signless Dharma-body, via the nervous system as an instrument, gives rise to the sense of touch, so you feel pain. Otherwise, how would you know your foot was injured? Without the true mind, you would not feel pain nor call out. By understanding the dependent arising of deluded thoughts, one recognizes the true mind—this is called ‘view.’

“Ganges Mahāmudrā repeatedly expounds this Mahāmudrā view. I likewise explain it over and over; if you still fail to grasp it, that will not do. In reality, it is not that you cannot understand or have not heard; rather, you still harbor doubt. This is precisely the ‘seal of one reality’ in Mahāyāna Buddhism—there is no need to doubt further!”

Original Text (Paragraph 4):
"依「妄念緣境、念之隨起」而觀察自心本相。妄念是從什麼地方來的？緣境而起。妄念是隨著外境而起現的，這就是妄念的緣起。依照妄念的緣起來觀察自心本相。妄念是因境界而有的，假如光有境界，沒有真心，妄念也起不來。比如，境界是風，真心是水，妄念是波浪。若沒有水，光有風，也起不了波浪。緣境而起的妄念是因為有真心才能起，所以根據妄念的緣起能夠觀察到自心本相。就像見波浪即是見到水一樣，從而「認知法身自相」。我們的真心——法身本來是無相的，但是，境界一來，真心緣境界就會起現妄念。通過起妄念，可以反證真心，可以認知法身無相的自相。光有眼球，是不能看見東西的。由於本性的妙用，借眼球這個工具生起視覺，才能看見東西。如果這無相的法身不生起視覺，那就視而不見了。生病了，腳很痛，哎呀！痛死人了！這也是真心的妙用，無相的法身通過神經系統這個工具生起觸覺，才能覺得疼痛。要不然，你怎麼知道腳有毛病。若無真心，既不會感覺到痛，也不會喊痛。通過妄念的緣起，從而認識真心的，這就叫「見」。恒河大手印反覆反覆地講這個大手印見。我也在這裏反反覆覆地解釋，諸位要是還不知道，那就不行了。其實並不是聽不懂、不知道，而是還有疑在。這就是大乘佛教的「一實相印」啊！諸位不要再懷疑了。"

English Translation (Paragraph 5):
“‘Integrating deluded thoughts as the wondrous functioning of the Dharma-body, and thereby becoming thoroughly familiar with the Dharma-body—(this is meditation).’

“When we speak of ‘meditation,’ it does not mean sitting there motionless. How then does one ‘meditate’? Precisely by ‘integrating deluded thoughts as the wondrous functioning of the Dharma-body and becoming thoroughly familiar with the Dharma-body.’ We merge those deluded thoughts with the Dharma-body’s wondrous functioning, recognizing that the wondrous functioning of the Dharma-body is these very deluded thoughts, and these deluded thoughts are the wondrous functioning of the Dharma-body, with no duality between them. Using the analogy of waves and water: not only when waves subside are they wholly water—even when waves surge, they are still completely water. Why then do we initially speak of the waves subsiding? Because in that stillness, it is easier to recognize. Once recognized, one must relinquish even that stillness, bringing the matter to a close. Beings are accustomed to clinging to forms; their mental processes that know ‘form’ are well-worn, whereas the mind-process that knows ‘signless’ remains unfamiliar. Hence, one requires a process of ‘making the unfamiliar familiar, and making the familiar unfamiliar.’ All eighty-four thousand Dharma gateways follow this logic. Ganges Mahāmudrā is the most direct approach, pointing straight to ‘integrating deluded thoughts as the wondrous functioning of the Dharma-body.’

“If you can directly accept it without doubt, that is called ‘surpassing three great eons in a single thought,’ directly coming to ‘thorough familiarity with the Dharma-body.’ This is the great meditation of neither entering nor exiting. At such time, you no longer fear deluded thoughts—let them arise as they please; they are all the wondrous functioning of the Dharma-body. So long as you pay them no heed, do not abide in circumstances, and do not cling, observing them at all times and places, you will slowly become thoroughly familiar with the Dharma-body. You might say, ‘Wait, you are still talking about a cultivation process—doesn’t that mean we are not directly familiar with the Dharma-body?’ Indeed, that is because you have not accepted it in one stroke, forcing me to speak in this way. If you genuinely accept it without doubt, what further need is there to observe anything? You must be extremely careful and earnest in taking up this matter: the real cannot be falsified, nor the false be made real—‘like a person drinking water, knowing for themselves whether it is cold or warm.’ You alone know. If you cannot accept it without doubt, then you must constantly observe, in walking, standing, sitting, and lying down. Speaking is the wondrous functioning; working is the wondrous functioning; apply this awareness to everything. Once you are thoroughly habituated, you will acknowledge only the Dharma-body, not external conditions—at that point, you attain the Great Path, and even observation is no longer needed.”

Original Text (Paragraph 5):
"「融妄念為法身妙用，熟識法身。（這是定）」

我們講的「定」，並不是死坐在那裏不動。那怎麼樣「定」呢？就這樣定——「融妄念為法身妙用，熟識法身」。把這妄念和法身妙用融為一體，法身妙用就是妄念，妄念就是法身妙用，無二無別。仍以波浪和水為喻，不僅波浪息下來完全是水，即使波浪不息下來也完全是水。為什麼一開始要講波浪息下來呢？因為那樣有個「靜」在，容易認取。認取之後，還要打掉這個靜相，才算了手。眾生著相慣了，認識有相的心路走熟了，體認無相的心路還很生疏。這就須要一個「生處轉熟、熟處轉生」的過程，佛教八萬四千法門都是這種過程。大手印最直捷，直指「融妄念為法身妙用」。你若能直下承當，那就是「一念越三祇」，就直下「熟識法身」了，這才真是無出無入的大定。這時候你就不怕妄念了，妄念儘管起好了，這都是法身的妙用，只要不理不睬，不住境、不執著，時時處處這樣觀照，慢慢就熟識法身了。你可能會說：「咦！你怎麼還是講修行過程？這樣觀照並不是直捷熟識法身啊。」對！那是因為你沒有直下承當，我不得不這樣說。你若真的承當不疑，還觀什麼照啊？！諸位承當此事大須仔細，真的假不了，假的真不了，「如人飲水，冷暖自知」，你自己心裏最清楚。若不能承當不疑，還是要在行住坐臥中時時刻刻觀照。說話是妙用，做工作也是妙用，事事都這樣看，熟透了就只認法身、不認外境了，那就叫證成大道，那時連觀照也不要了。"

English Translation (Paragraph 6):
“‘Where thought ceases, abide firmly, and when there is no continuity of thought, never lose sight of the Dharma-body view. (This is “conduct.”)’

“These opening and closing lines are about ‘conduct.’ The conduct taught in Ganges Mahāmudrā is never apart from the wondrously radiant true mind; it is the highest form of conduct. Taken in a superficial manner, one might well misunderstand. Let us analyze these words on two levels:

First level: ‘Where thought ceases, abide firmly.’ That is, at the point where one thought is cut off—when deluded thought comes to a halt. ‘Abide firmly’ means the mind does not waver and calmly enters meditative absorption. ‘No continuity of thought, never losing sight of the Dharma-body view’ means that with no arising of successive thoughts, you dwell in stillness (this is “stopping”), and by not forgetting the Dharma-body, you remain distinctly clear (this is “insight”). Plainly, this refers to a process of entering meditative absorption—“stopping and insight.” Having studied Ganges Mahāmudrā thus far, you may say, ‘That does not sound like the approach Ganges Mahāmudrā advocates, yet here it is in the text!’ Indeed, that is a literal, surface reading. As the saying goes, ‘Interpreting the words merely by their surface meaning wrongs the Buddhas of all three times.’ Now let us probe a deeper meaning:

Second level: ‘Where thought ceases, abide firmly’ does not mean that “not a single thought arises” is what we call ‘thought ceasing.’ Since ‘deluded thoughts and afflictions are all manifestations of the Dharma-body’s primordial wisdom,’ if you can, in a single moment of introspection, recognize the Dharma-body, then deluded thoughts are no longer delusions. Recognizing the Dharma-body and not acknowledging delusion is ‘thought ceasing.’ Therefore, ‘abiding firmly where thought ceases’ means that on the basis of ‘recognizing the Dharma-body rather than delusion,’ you remain steadfast. This is the great meditation with neither coming nor going. ‘No continuity of thought, never losing sight of the Dharma-body view’ means that if you forget ‘deluded thoughts and afflictions are in fact the original wisdom aspect of the Dharma-body,’ those thoughts become delusion once more, continuing endlessly, and you lose the Dharma-body. If at every moment you remain vigilant, firmly recognizing the Dharma-body, then when thoughts arise, it is as if no thought arises at all—hence thought does not continue, and you never lose sight of the Dharma-body. The initial phrase addresses ‘thought ceasing,’ that is, recognizing the Dharma-body: the direct realization of one’s mind. If you can ‘abide firmly,’ then the matter is resolved once and for all. If you are not yet firm, the next line applies, prescribing an ongoing, careful practice.

“The Diamond Sūtra says, ‘One should produce the mind without abiding anywhere.’ Here, ‘should’ means responding to affairs, objects, and myriad situations. With people coming and going, you will inevitably respond by generating thoughts—that is simply the wondrous functioning of one’s fundamental nature. Provided you do not cling, do not chase those thoughts, then at the very moment a thought arises, it is as though none arose. That is called ‘abiding firmly.’ It is not that no thought ever appears, leaving you inert as a stone. We employ deluded thoughts to interact with others, to manage daily tasks, yet we do not follow them ignorantly. Our true mind remains unbound, unmoved. ‘No continuity of thought’ means not letting deluded thoughts chain one after another—thinking of Zhang leads to thinking of Li, Li leads to Zhao, Zhao to Wang, and so on without end. At that point, you must immediately awaken and ignore them, cutting them off.

“Yesterday someone asked me about investigating Chan. He said he loves to investigate Chan, delving into ‘Who is mindful of the Buddha?’ but is never able to raise the ‘questioning doubt.’ I told him, ‘Inquiring Chan requires raising questioning doubt. If you cannot raise it, that is a serious problem!’ If one approach does not work, try another. When a thought arises, you ask, ‘From where does it come?’—not paying attention to or indulging it, but painstakingly tracing it back to its origin. When the thought ceases, you ask, ‘Where does it go?’—observing its cessation. Like a cat crouched at the mouth of a mouse hole: the moment the mouse emerges, the cat pounces. The mouse is the deluded thought; you, ever watchful, are like the cat. This is the Chan method, whose aim is likewise to ensure that ‘thought does not continue in succession.’ Through prolonged effort, successive thoughts change from ‘familiar’ to ‘unfamiliar,’ and the state of ‘non-continuity’ changes from ‘unfamiliar’ to ‘familiar.’ As your skill matures, triggered by a favorable condition, the observing mind and the observed thought vanish in a flash; subject and object both dissolve, sense-bases and their objects drop away, and you realize the Great Path.

“What is called ‘never forgetting the Dharma-body view’ still pertains to practicing effort, remaining vigilant at every moment and never forgetting the Dharma-body. This belongs to ‘conduct’ within the triad of view, meditation, and conduct—still at the stage of cultivation. At the instant of sudden realization of the Great Path, even the Dharma-body view is unobtainable. Once, there was a monk well-versed in lecturing on the Vimalakīrti Nirdeśa Sūtra. Chan Master Dongshan asked him, ‘What words do you use to refer to that which cannot be known by conceptual mind nor recognized by consciousness?’ The monk said, ‘They are words praising the Dharma-body.’ Dongshan replied, ‘Calling it the Dharma-body is already praising it—adding that “it cannot be known by mind or recognized by consciousness” is just placing another head atop one head, entirely superfluous!’ These are words of one who has arrived at the heart of the matter.

“Dongshan frequently taught his students to ‘walk the bird-path.’ The bird-path is a narrow, winding track rarely traveled, representing a mind like still water in which not a single thought arises. A monk asked Dongshan, ‘Master, you are always teaching everyone to walk the bird-path. What is the bird-path?’ Dongshan answered, ‘It meets not a single person.’ A broad road crowded with carts and people symbolizes an abundance of discursive, deluded thoughts. The bird-path is a solitary, narrow path, signifying a mind without distraction or thought. The monk asked, ‘How does one walk it?’ Dongshan answered, ‘You must walk such that your feet hold no selfishness.’ In other words, on the mind’s journey along the bird-path, there must be no self-interest; with no self-interest, the mind becomes vast. Without self-interest, where could you find deluded thoughts to cling to? The monk asked again, ‘If walking the bird-path is so, is it not our original face?’ Dongshan countered, ‘Venerable, why are you turned upside down?’ The monk said, ‘Where am I turned upside down?’ Dongshan said, ‘Were you not turned upside down, why would you be mistaking the servant for the master?’ The original face is the master; the bird-path is a cultivation method—merely wondrous functioning, merely a servant, not the master. Taking the ‘bird-path’ to be the original face is to confuse servant and master. The monk asked, ‘Then what is the original face?’ Dongshan said, ‘Not walking the bird-path.’ When speaking of the original face, even the bird-path is dispensed with.

“Hence, ‘Where thought ceases, abide firmly; no continuity of thought, never lose sight of the Dharma-body view’ is merely a method of conduct. Strictly speaking, it is not ultimate—still not the original face; it remains in the domain of ‘walking the bird-path,’ partway along the journey. Once one’s cultivation ripens, in a single ‘bang!’ the original face is revealed, and even the Dharma-body view cannot be found—at that point you ‘do not walk the bird-path’ either, and indeed you never did walk any bird-path at all.”

Original Text (Paragraph 6):
"「於念滅上，堅固而定，念無連續，法身之見不忘。（這是行）」

這段文字前、後兩句話，是講「行」的。恒河大手印的行法，在在未離妙明真心，是最上乘的行法。若從粗淺的層次理解，很可能領會錯。我們試從兩個層次分析這段話。

第一層：「於念滅上，堅固而定。」於念滅上，就是在一念斷處，在妄念停歇的時候。堅固而定，就是心不動搖，安然入定。「念無連續，法身之見不忘。」念無連續，就是一念不生，是「止」；法身之見不忘，就是了了分明，是「觀」。你一定能聽得出來，這樣解釋是在講打坐入定的功夫、止觀的功夫。我們講恒河大手印已經講得不少了，你一定會說：「這好像不是恒河大手印所主張的行法，但這段話不就是這樣講的麼？」其實不是這個意思。這是粗粗地理解字面意思，或者說，是這段話的表層意思。「依文解義，三世佛冤」，現在我們再深入一層，深入內涵，解釋這段話。

第二層：「於念滅上，堅固而定」，並非一念不生謂之念滅。因為「妄念與煩惱，皆法身本覺智慧相」，若能一念回光，認取法身，則妄念已不再是妄念。認法身不認妄念，就是「念滅」。於念滅上，堅固而定，就是在「認法身不認妄念」這樣的認識基礎上，堅定、牢固地認取法身，此即是無出無入的大定。「念無連續，法身之見不忘」，若忘記了「妄念與煩惱，皆法身本覺智慧相」，則妄念又是妄念了，即是念有連續，忘失了法身。若時時處處警覺，堅固地認取法身，則當念便是無念，就是念無連續，法身之見不忘。前句講的是「念滅」——認取法身，即見宗、明心見性。若能「堅固而定」，則一勞永逸矣。若未得堅固，則有後句。後句便是綿密保任的觀照之行法。

《金剛經》云：「應無所住，而生其心」，這裏的應，是指應事、應物、應萬機。人來客往，還是要順應，難免要起心動念，但這是本性的妙用，只要不住著，不跟念跑就是了。正起念時，也不見有念可起，這叫堅固而定。並不是一個念頭不起，死在那裏不動。我們利用妄念，待人接物，處理日常事情，並不是跟著妄念跑。我們的真心仍然是不住不隨，不動不搖。念無連續，就是不要讓妄念連續不斷，攀緣不息。由張三聯想到李四，由李四聯想趙五，由趙五聯想到王六……妄念紛飛不停息，那就壞了。此時要凜然一覺，不去睬它，妄念就被斬斷了。昨天有人問我參禪的問題，他說他喜歡參禪，參究「念佛是誰？」，但總是提不起疑情。我對他說：參禪就要提起疑情，提不起疑情就糟糕了。要麼換個方法，念頭來了，你就問它從何而來，並不是理睬念頭，而是窮追它的起處。念頭息下去時，你就問它到什麼地方去，並不是留住念頭，而是看著它的滅處。如貓捕鼠，貓伏在老鼠洞口，老鼠剛一冒頭，貓立即撲上去。老鼠喻妄念，你時時警覺如貓，妄念一露頭，立即追究它的來處。妄念息下，你就看著它的滅處。這就是參禪法門，目的也是使「念無連續」。這樣久久用功，念有連續由熟變生，念無連續由生變熟。功夫成熟，觸機遇緣，能看之心、所看之念於一剎那化於無形，「囗力 」地一聲，能所雙亡，根塵脫落，那你就證成大道了。

所謂「法身之見不忘」，這仍然是在作功夫，時時處處警覺，不要忘記法身。這是「見、定、行」之行，還在修行的位置上。頓證大道之際，法身之見也不可得。從前有和尚善講《維摩詰所說經》，洞山禪師問他：「不可以智知，不可以識識，喚作什麼語？」他答：「讚法身語。」洞山禪師說：「喚作法身，早是讚了也。」把它叫做法身，就早已讚頌過它了，再說個「不可以智知，不可以識識」的讚詞，更是頭上安頭，多此一舉。這是到家人語。洞山禪師平時總是教導學人「行鳥道」，鳥道，就是狹路、羊腸小道。僧問洞山：「師尋常教學人行鳥道，未審如何是鳥道？」洞山禪師答：「不逢一人。」大道，車水馬龍，人多得很，行大道比喻雜念叢生、妄念紛飛。鳥道，狹僻小徑，常無人行，行鳥道比喻心若止水、一念不生。僧又問：「如何行？」洞山說：「直須足下無私去。」行鳥道指的是心路歷程，足下無私是指心地無私，心地無私天地寬。為什麼會妄念紛飛、執著不捨呢？皆因一己之私利而起。若心地無私，覓妄念了不可得矣。這僧又問：「只如行鳥道，莫便是本來面目否？」洞山反問：「闍黎因甚顛倒？」這僧說：「甚麼處是學人顛倒？」洞山禪師說：「若不是顛倒，因甚麼卻認奴做郎？」本來面目是主人，行鳥道是修行方法，只是妙用、是僕人，不是主人。若把「行鳥道」看成本來面目，這是喚奴作郎，豈不是顛倒麼！這僧又問：「如何是本來面目？」洞山禪師說：「不行鳥道。」若說到本來面目上，連鳥道也不要行了。所以說，「於念滅上，堅固而定，念無連續，法身之見不忘」，只是行法。確切說來，這句話是不究竟的，還不是本來面目，還是在「行鳥道」，尚在途中。待功夫做熟了，「囗力 」地一聲打開本來，法身之見也不可得，就「不行鳥道」了，也根本不曾行什麼鳥道。"

English Translation (Paragraph 7):
“‘Focus the mind on the eyes, and the eyes on emptiness—this is the essential among all essentials. (Consult the Yangdui practice.)’

“‘Focus the mind on the eyes, and the eyes on emptiness’ means that in our daily practice, we must keep the mind alert, with the mind watching the eyes—sometimes called the ‘mind’s eye.’ Bai Juyi, in his later years, wrote a poem saying, ‘How to pass through the mind’s eye? With one phrase: Amitābha.’ That references the ‘mind’s eye.’ As for letting the eyes look at emptiness, this is the mind’s eye contemplating emptiness: making everything empty so that nothing can be obtained. Seeing anything without attaching is like seeing yet not seeing—not because the eyes are closed, but because one does not cling to what is seen; likewise, hearing without being deluded by sound. ‘It is not that one does not see or hear; rather, one is distinctly aware without attaching to seeing or hearing.’ By practicing in this way, one is certain to realize the Great Path. That is why it is called ‘the essential among all essentials.’

“This practice also refers to ‘Yangdui,’ a lineage in Vajrayāna. The meaning is that all dharmas are indivisible, and the beings of the five destinies (heavens, humans, animals, hungry ghosts, hells) are all pure in their inherent bodies. A pure body is precisely the Dharma-body, so gods, humans, animals, hungry ghosts, and hell-beings are all fundamentally the pure Dharma-body. As Great Master Yongjia states in his Song of Enlightenment, ‘The true nature of ignorance is Buddha-nature; the illusory body that is empty is the Dharma-body.’ These are the words of one who has arrived at the source. Once Vajrayāna reaches its ultimate level, it naturally converges with Chan, which is why we say that Chan is the ‘Great Tantra.’”

Original Text (Paragraph 7):
"「心注眼，眼注空，為一切要中要。（須參仰兌修法）」

「心注眼，眼注空」。我們平時作功夫，心要警覺，心看著眼睛，所謂「心眼」。白居易晚年有詩句：「何以度心眼，一句阿彌陀。」就提到「心眼」。眼睛看著空，即心眼觀空。就是把一切空掉，一切都不可得。看到任何東西都不掛在心上，等於沒有看到。儘管見而無所見，不是把眼睛閉起來不見；儘管聞而無所聞，不是把耳朵塞住不聞。「不是不見，不是不聞，了了覺之，不著見聞。」這樣作功夫，決定能成大道。「為一切要中要」，這是一切心要中的心要。修法要有訣竅，這是所有訣竅當中的最重要的訣竅。這個「要中要」，可以參照「仰兌」所說。仰兌，是密宗的一個法派。意即一切法不可分，五趣眾生都是清淨身。清淨身就是法身，天、人、畜生、餓鬼、地獄之身，都是清淨法身。正如永嘉禪師《證道歌》所云：「無明實性即佛性，幻化空身即法身。」這是到家人語。密宗修到無上部，便與禪宗合轍，所以說禪宗是「大密宗」。"

Footnotes/Annotations (if any):

  1. “Empty nature” (空性): Translated here to emphasize that the mind, phenomena, and all existence are fundamentally devoid of intrinsic essence, yet it is not a blank nihilism.
  2. “Signless” (無相): Indicates lacking any definable feature or characteristic.
  3. “Wondrous functioning” (妙用): A key term indicating the dynamic, luminous expression of the true mind, which can manifest as anything from sensory perception to mental phenomena.

(All original text is presented in full, without omission or abbreviation. Translations adhere to the user’s specified terminology and guidelines.)


Footnotes/Annotations (if any)

1. 仰兌 (Yangdui): A Vajrayāna subdivision or method emphasizing indivisible purity of all realms and beings.

2. “Looking upward” (仰兌修法): A practice method involving particular gazes or contemplations, linking external perception to internal insight.


Brief Explanation of Key Concepts and Translation Choices

1. View, Meditation, Conduct: Consistently rendered as “view, meditation, conduct,” corresponding to 見、定、行.

2. 法身 (Dharma-body): Translated as Dharma-body, referencing the ultimate, formless aspect of Buddhahood.

3. No Additional Commentary: Apart from these necessary clarifications, we have followed the instruction to render the text verbatim and in full.


Bibliographic References / Acknowledgments

• This translation is based on Ganges Mahāmudrā (恒河大手印), Lecture Fifteen, authored by Elder Yuanyin (元音老人).

• Citations of various Buddhist sources, including the Diamond Sūtra, Song of Enlightenment by Yongjia Master, etc.


If any further original text remains, please provide it, and we will continue translating in accordance with the requested format.

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